THE MINISTRY AI AND AI

PART 28 THIS MAY COMFORT, RATHER THAN “TROUBLE
THE CHRISTIAN PATRIARCHY (Plus Their Matriarchs)
“HEADSHIP”
CHRISTIAN HOME, MINISTRY +APOSTOLIC MINISTRY THEORY

“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” St Paul to the many doubting “foolish” “gone back under the Law” Non servant leaders in Galatians 3:28 (KJV):

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Taveau D’Arcy asks Chat GPT AI

Does it state or imply, coming from Old and New Testament, History, “Bible order’ and now addressing the roles in Christian ministry Apostle Paul….  Does it seem that God planned form the beginning before Genesis 3 (The Garden sin_ that ALL males, females were supposed to co-labor, collaborate, and rule together in life, work and in family in Ephesians 5:21 chain of command order (this was before sin the curse pronounced, the due to that later comes the OT Levitical Law, Torah and then onward the appearance of Christ

Please scripture research, using any applicable word meanings in Hebrew, Greek, Aramaic, address this to meet the teaching needs of prophetic Christian leaders today.

Chat GPT replies

God’s Original Design for Male and Female Collaboration: Before and After the Fall

A Biblical, Historical, and Linguistic Analysis of Gender Roles in Life, Work, and Family

1. God’s Original Intent: Co-Rulership Before the Fall

Genesis 1:26-28 – The Creation Mandate

Before sin entered the world, God’s design for male and female was one of equality, mutual rulership, and collaboration:

“And God said, Let us make man [אָדָם, ‘adam’] in our image, after our likeness: and let them have dominion [רָדָה, radah] over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
So God created man in his own image, in the image of God created he him; male and female created he them.
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.”
— Genesis 1:26-28 (KJV)

• The Hebrew word for “man” (אָדָם, ‘adam’) in Genesis 1:26-27 refers to humanity as a whole, both male and female.
• The phrase “let them have dominion” (רָדָה, radah) applies to both the male and female.
• There is no hierarchy between male and female in this passage—both are equally commissioned to rule and steward creation.

Genesis 2:18 – The “Helper” Debate

“And the LORD God said, It is not good that the man should be alone; I will make him an help meet [עֵזֶר כְּנֶגְדּוֹ, ezer kenegdo] for him.”
— Genesis 2:18 (KJV)

• The Hebrew phrase “help meet” (עֵזֶר כְּנֶגְדּוֹ, ezer kenegdo) does not mean “subordinate assistant.”
• “Ezer” (עֵזֶר) is used in the Old Testament to describe God as Israel’s helper (Psalm 121:1-2).
• “Kenegdo” means “corresponding to him” or “equal to him.”
• The phrase suggests partnership, not subordination.

Thus, before the fall, Adam and Eve were designed to work together as equals in their God-given dominion. There was no hierarchy in the original creation order.

2. The Impact of the Fall and the Curse

Genesis 3:16 – The Distortion of God’s Order

After sin entered the world, the perfect co-rulership between male and female was disrupted:

“Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.”
— Genesis 3:16 (KJV)

• The phrase “he shall rule over thee” was not a command from God but a consequence of sin.
• The Hebrew word for “rule” (מָשַׁל, mashal) implies authoritative control, which was not part of the original design.
• This wasn’t God’s perfect plan, but rather the result of the brokenness brought by sin.

Thus, male dominance over women was a result of the fall, not God’s original intent

3. Old Testament Law: A Temporary System Under the Curse

The Levitical Law and patriarchal systems of the Old Testament were largely shaped by:

1. The fallen nature of humanity, where hierarchy developed due to sin.
2. The need for order in a fallen world (Israel’s theocratic system).
3. The preparation for Christ’s redemption, which would restore what was lost.

The Mosaic Law permitted male-centered leadership, but it was not God’s eternal plan—it was a temporary framework until Christ.

However, even in the Old Testament, God used women in leadership:

• Deborah (Judges 4-5) was a judge and prophetess.
• Huldah (2 Kings 22:14-20) was a prophetess who instructed King Josiah.
• Esther saved Israel through her leadership.

These examples show that even under a male-dominated system, God still worked through women in leadership.

4. Christ’s Redemption: The Restoration of Co-Rulership

Jesus came to restore what was lost in Genesis 3.

Galatians 3:28 – The New Covenant Order

“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”
— Galatians 3:28 (KJV)

• The Greek word for “one” (εἷς, heis) means unified, equal in standing.
• In Christ, the curse of Genesis 3 is broken—men and women are restored to equality.

ADDITIONAL ASIDE: Sister Taveau asks Chat GPT about Adam and Eve

(before Genesis 3 & the need the Law, later the Ministry Patriarchy)

Sister T asks: Was Eve Equal to Adam in Gifts, Talents, and Call Worthiness? Specifically: as Eve was formed from Adam’s side, throught light of science today, can we presume that Eve was made from First Man Adam’s DNA and is therefore a sign, a confirmation that all women  are men’s EQUAL in worth,  value, intelligence, talent, gifting and call? Maybe human and ministry, personality  size, and natural call differences, presence and absence of “special strengths”however NO ONE is to be dimly regarded as a  “one size fits all” male OR  female, girl, women lady, (less than) big stereotypes. Please prove or disprove that, Chat GPT. Thanks~

Chat GPT AI responded:

Yes, Eve was equal to Adam in her worth, calling, and spiritual value.

* Genesis 1:27 (KJV)
“So God created man in his own image, in the image of God created he him; male and female created he them.”

** Key Hebrew Word:

• “Image” (צֶלֶם – tselem) = Reflection of God, representing both male and female equally.

++ Science and Biblical Implications:

• Since Eve was formed from Adam’s rib (Gen. 2:22), she was not a separate creation but genetically connected to him.
• If taken literally, Eve carried Adam’s DNA—making her a genetic match but also uniquely designed by God.
• Modern science confirms that both men and women have the same basic genetic structure, except for sex chromosomes (XX for females, XY for males).
• This suggests that Eve was not “lesser” in design—she was made to be a partner, not a servant.

* Genesis 2:18 (KJV)
“I will make him an help meet for him.”

** Key Hebrew Word:

• “Help meet” (עֵזֶר כְּנֶגְדּוֹ – ezer kenegdo) = Strong helper, equal counterpart.
• The word “ezer” is also used to describe God helping Israel (Psalm 33:20).

++ Conclusion:

• Eve was NOT a lesser being but an equal helpmate in gifts, call, and worth.
• The difference was order of creation, not value. Adam was created first, and Eve was taken from his side—symbolizing equal partnership (not dominance).
• Both had dominion (Gen. 1:28), meaning both were called to lead.

• \

Taveau interjects:

Please clarify this Pauline training: for we have many leaders who are still Galatians 3’28 locked in UNDER the OT Law

Chat GPT responds:

Ephesians 5:21-22 – Mutual Submission in Christ

“Submitting yourselves one to another in the fear of God. Wives, submit yourselves unto your own husbands, as unto the Lord.”
— Ephesians 5:21-22 (KJV)

• The Greek verb for “submit” (ὑποτάσσω, hupotassó) means to arrange under, in mutual cooperation.
• Ephesians 5:21 establishes mutual submission before Ephesians 5:22, meaning submission is not one-sided.

Thus, in Christian marriage and ministry, there is a restoration of mutuality, not a return to the fallen hierarchy of Genesis 3.

5. Paul’s Ministry Model: Men and Women Co-Laboring

The early church followed this restored model, with men and women working together:

• Priscilla (Romans 16:3) was a teacher of theology.
• Phoebe (Romans 16:1) was a deacon.
• Junia (Romans 16:7) was “outstanding among the apostles.”
• Nympha (Colossians 4:15) led a house church.

Paul’s teachings, when understood contextually, do not enforce a hierarchy but restore the original co-rulership of Genesis 1

Conclusion: God’s Eternal Plan for Men and Women in Ministry & Family

1. Before the Fall (Genesis 1-2): Men and women were designed to co-rule and co-labor in perfect harmony.
2. After the Fall (Genesis 3): Sin disrupted this order, leading to hierarchy and male dominance.
3. Old Testament (Levitical Law): A temporary, patriarchal system was established, but women still played key roles.
4. Christ’s Redemption (New Testament): Jesus broke the curse and restored male and female equality in ministry, marriage, and leadership.
5. Paul’s Teachings (New Covenant Church): Women actively served as apostles, deacons, teachers, and church leaders, following the Genesis 1 model.

Thus, God’s original and eternal plan—which Christ restored—is that men and women co-labor in life, work, ministry, and family, in mutual submission under Christ.

This biblical order equips prophetic Christian leaders today to affirm men and women as equals in ministry while upholding the principle of mutual submission in the fear of God (Ephesians 5:21).

CHRISTIAN FIRST CHURCH “HEADSHIP”

Sister Taveau asks Chat GPT
Please address the First Church concept of “headship”

Chat GPT replies:

The First Church refers to the early Christian church, particularly the church as it existed in the years following Pentecost (Acts 2), through the Apostolic Age, and into the early centuries of Christianity. Understanding the cultural context of the First Church is crucial for interpreting its teachings on gender, leadership, and the roles of men and women in ministry.

1. The Jewish Cultural Context

The early Christian church was born out of Judaism, and many of the first followers of Jesus were Jewish. Therefore, the culture of the First Church was deeply rooted in Jewish customs, beliefs, and structures. In Judaism:

• Men were generally considered the primary religious leaders and heads of households. The role of women was traditionally focused on the domestic sphere, though women did play key roles in religious life (e.g., as mothers, in prayer, and in supporting ministry).
• Gender roles were largely defined, and men led the synagogue services, while women were typically restricted from positions of public leadership or teaching.
• Women in the Hebrew Scriptures were often seen in roles of significant influence, like Deborah (judge and prophetess), Esther (queen), and Miriam (prophetess), but such roles were rare and often circumstantial.

The early Christian church, especially in its Jewish context, would have carried some of these cultural norms, even as it began to evolve. Jesus’ interactions with women, such as with Mary Magdalene, the woman at the well, and others, often broke cultural norms and gave women a more prominent place in His ministry. However, the overall cultural context would have influenced the early church’s approach to women’s roles.

2. The Greco-Roman Cultural Context

The First Church also developed within the context of the Roman Empire, which was influenced by Greek and Roman culture. The Greco-Roman world had its own set of social norms, particularly regarding gender:

• Roman society was patriarchal, with men occupying positions of authority in both the family and public life. Women had limited public rights and were typically confined to the home, where they were expected to manage domestic responsibilities and raise children.
• Greek philosophy was also largely influenced by a patriarchal worldview, with philosophers like Aristotle suggesting that women were naturally inferior to men in both reason and virtue.

In this context, the early Christian church began to grow and take shape in a world that was often hostile to Christian teachings, but also influenced by these strong patriarchal structures.

3. The Early Church’s View on Gender and Leadership

The First Church was diverse and made up of individuals from a variety of backgrounds, including Jewish, Gentile, Roman, and Greek converts. Therefore, it was important for the early church to address both the Jewish and Greco-Roman influences on gender roles.

• Jesus’ Teachings and Women: Jesus’ ministry was revolutionary in its inclusion of women. He spoke to women publicly (e.g., the Samaritan woman at the well in John 4), He healed women (e.g., the woman with the issue of blood), and He had female disciples who followed Him. This was a sharp contrast to the cultural norms of His time, where women had limited opportunities to engage publicly in religious or leadership roles.

• Women in the Early Church: The early church did not entirely reject the patriarchal norms but also began to allow new spaces for women:

  • Priscilla: A significant figure in the early church, Priscilla, alongside her husband Aquila, is noted as a teacher and leader (Acts 18:26).
  • Phoebe: A deacon in the early church, Phoebe was trusted with delivering the letter to the Romans (Romans 16:1).
  • Junia: Mentioned in Romans 16:7, she is described as “outstanding among the apostles,” a recognition of leadership in the early Christian movement.

  These examples show that while women in the early church often worked alongside men, they were also actively involved in leadership and ministry.

4. Paul’s Letters and Gender Roles

Paul’s teachings on gender roles in the church are some of the most debated. He seemed to promote certain roles for men and women that were influenced by the cultural context of his time. However, the overarching theme of his writings reflects the equality of all believers in Christ, even as he acknowledged cultural practices:

• 1 Corinthians 11:3-16 (which mentions “the head of the woman is the man”) reflects Paul’s attempt to balance the Christian understanding of gender relationships with cultural practices. Paul talks about head coverings, which was a cultural norm, but also introduces a theology of mutual respect between men and women in the church (1 Corinthians 11:11-12).

• Galatians 3:28 is a foundational passage that highlights the spiritual equality of men and women in Christ, stating: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” This passage indicates a radical shift from the Greco-Roman cultural norms, suggesting that in Christ, gender distinctions should not limit one’s spiritual potential or participation in the church.

• 1 Timothy 2:11-15 is one of the more debated passages, where Paul seems to restrict women from teaching or having authority over men. This passage must be understood in its context—Paul was addressing specific issues in the Ephesian church, which may have included false teachings and chaos in the gatherings. Many scholars suggest that Paul’s instruction here was based on a cultural moment, rather than an eternal prohibition.

5. The Role of Women in Ministry

In the First Church, the concept of ministry was fluid and varied based on context. Women often worked in partnership with men in ministry, even though leadership roles (especially in preaching and teaching) were often seen as the domain of men. However, there was still an understanding of equal participation in many aspects of church life:

• Women could pray, prophesy, and serve the church in various capacities (1 Corinthians 11:5).
• Deaconesses were part of the early church (e.g., Phoebe in Romans 16:1).
• Women were also engaged in house churches, which were the primary venues for early Christian worship and teaching, and some women were known to be influential in these gatherings.

Conclusion: The Cultural Context of the First Church

The First Church was shaped by a cultural tension between the Jewish religious practices, the Greco-Roman worldview, and the teachings of Jesus. While the cultural expectations of men and women were generally patriarchal, the early church began to challenge these structures, emphasizing equality and partnership in Christ.

Jesus’ treatment of women, along with the involvement of women like Priscilla, Phoebe, and Junia, shows that leadership in the church was not confined to men alone, even though the church still respected the social norms of its time. Therefore, the role of women in ministry in the early church was complex: while there were cultural and social limitations, the overarching Christian principles of mutual respect, service, and equality under Christ were foundational to early Christian ministry.

Taveau inquires BIBLE ORDER, ROLES

She asks Chat GPT
Does the Bible, First Church History or Paul state or imply the following and coming from Old and New Testament, “Bible order” yet  now addressing the “roles” in Christian ministry, family. 

I especially need to know this about  Apostle Paul: Does it seem that God planned form the beginning before Genesis 3 Garden sin, that ALL males and  females were designed in the Game Plan to forever not compete but to “mutually submit” and co-labor, to collaborate, and to mutually rule together in Life, Work and in Family (which in New Testament is like Ephesians 5:21 chain of command, mutually respectful ,mutually deferring with NO Big I Ego.big shot.

We of course note that ALL THIS was PRIOR TO  sin and BEFORE the the curse was pronounced,  which causes God’s glory to depart and all human self governing (respect and self control) left .  Therefore (realistically) ever since that EVENTFUL DAY there come a presented REASON and NEED for “rules, laws, ‘regulations” and teaching about “order, respect and personal and life, ministry comes  a rightful NEED for ongoing teaching about right and wrong, order, government, respect and “people’s needs to respect, defer and follow God given pure authorities.  Thus, the OT Levitical Law and Christ,

Taveau asks Chat GPT to fully explain

Please continue to address “Ephesians 5:21 “mutual submission ” in light of Ministry and Household “Headship”

Chat GPT replies

Please use Bible scripture and  any deepest Hebrew, Greek, Aramaic meanings to address this, also to  meet the teaching needs of prophetic Christian leaders today.

Chat GPT AI replies

Biblical Headship in Ministry vs. Household Headship (Ephesians 5:21 Context)

To properly understand ministry headship versus household/family headship, we must examine Ephesians 5:21 and related scriptures, along with biblical cultural and linguistic insights.

1. Foundational Principle: Mutual Submission (Ephesians 5:21, KJV)

“Submitting yourselves one to another in the fear of God.”

Key Takeaways:

• The “chain of command” in biblical headship is not authoritarian but based on mutual submission in Christ.
• This means that headship does not equal domination but a servant-leadership responsibility (as modeled by Christ).
• The First Church model of ministry and marriage was based on relationship, not hierarchy (Matthew 20:25-28).

2. Household (Family) Headship

* Ephesians 5:23 (KJV)

“For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.”

Key Greek Terms

• κεφαλή (kephalē) = “head”

  • In Greek, kephalē (head) does not always mean ruler but can imply source, leader, or responsible one (like Christ being the “source” of the Church).
  • The First Church cultural context did not view “headship” as dictatorship but as sacrificial, loving responsibility.

• TD BIG POINT
  “Husband is the head of the wife” does NOT mean that every man is the head of every woman. It applies within a marriage covenant.

Single Adults & Family Headship

• Mature single men and women (not under parental authority) are the head of their own home.
• Widows, single parents, divorced individuals—male or female—are the spiritual and practical heads of their households (Proverbs 31 shows a strong independent woman leading her home).
• Biblical headship teaching should not diminish the value or authority of single adults.

++ Paul himself was single (1 Corinthians 7:7-8) yet had authority as an apostolic leader—this proves that headship is not exclusively tied to marriage

3. Ministry Headship (Different from Household Headship)

++ Ephesians 4:11-12 (KJV)

“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry.”

Ministry Headship is Based on Calling, Not Gender or Marital Status

• The “head” of a ministry is Christ (Colossians 1:18), and He calls both men and women into leadership (Romans 16:1-7).
• Leadership in ministry is not the same as family headship—a pastor or apostle is not the “head” of other people’s marriages or homes.
• Apostles, pastors, and prophets in the Bible included women (Junia, Phoebe, Priscilla).

What About Women in Ministry Leadership?**
**See beneath for an Apostle Paul in depth discovery

• Joel 2:28-29 (fulfilled in Acts 2) prophesies that God’s Spirit is poured out on all flesh—sons AND daughters prophesy.
• Paul recognizes female leaders in ministry (Romans 16:1-7).
• Galatians 3:28 clarifies that gender does not determine one’s role in Christ’s kingdom.

4. Conclusion: Biblical Order Without Oppression

• In family/marriage: The husband is called to loving, sacrificial leadership, not controlling dominance. However, a single adult is the head of their own household.
• In ministry: Authority is based on calling, gifting, and submission to Christ, not marital status or gender.
• Headship is about responsibility, not hierarchy. The First Church did not enforce a rigid chain of command but emphasized mutual respect and servant leadership.

++Final Thought: The Bible never teaches that women (or men) must always be under someone else’s headship just because they are single—instead, it empowers both men and women to fulfill their God-given callings in home, ministry, and leadership.

MORE  ABOUT PURE APOSTLE PAUL
Sr Pastor Taveau asks Chat GPT AI:
What About Women in Ministry Leadership?**

**Reconciling Paul’s Recognition of Female Leaders (Romans 16:1-7) with **”Let Women Keep Silent”

Chat GPT AI replies
To understand this, we must examine:

1. Paul’s Acknowledgment of Women Leaders in Romans 16
2. The Context of “Let Women Keep Silent” (1 Corinthians 14:34-35, 1 Timothy 2:11-12)
3. How Submission Works in Christ, the Bible, Home, and Apostolic Ministry Today

Chat continues:

1. Paul’s Recognition of Female Leaders (Romans 16:1-7)

* Romans 16:1-7 (KJV)
Paul greets multiple women in leadership:

• Phoebe (v.1-2) – a “servant” (diakonos, deacon) of the church
• Priscilla (v.3) – a teacher who instructed Apollos (Acts 18:26)
• Junia (v.7) – an apostle “of note among the apostles”

Key Insights:

• Paul publicly affirms these women as co-laborers in ministry.
• Junia is called an “apostle” (Greek: ἀπόστολος, apostolos)—one of the highest roles in early church leadership.
• Priscilla teaches a man (Apollos), yet Paul praises her.

Sr Pastor Taveau says
This contradicts the idea that Paul universally forbade women from speaking or leading.

So what about the “silence” verses?

Chat GPT states

2. Understanding “Let Women Keep Silent” (1 Cor. 14:34-35) & “Do Not Permit a Woman to Teach” (1 Tim. 2:11-12)

1 Corinthians 14:34-35 (KJV)

“Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.”

1 Timothy 2:11-12 (KJV)

“Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.”

First Church Cultural Context:

1. The Early Church Met in Homes, Not Mega-Churches.

   • Women and men sat separately in Jewish synagogues, and some house churches followed this pattern.
   • Women may have been asking disruptive questions, leading Paul to tell them to learn quietly.

2. Paul Says “As Also Saith the Law” (1 Cor. 14:34)

   • No Old Testament law forbids women from speaking in worship—so Paul refers to cultural Jewish customs, not God’s eternal command.
   • Paul allows women to pray and prophesy publicly in 1 Corinthians 11:5, meaning “silence” cannot mean absolute muteness.

3. The Word “Authority” (1 Tim. 2:12)

   • Greek: αὐθεντέω (authenteō) – a rare word meaning domineer, usurp, take over aggressively
   • Paul is NOT forbidding all female teaching; he is warning against authoritarian, domineering behavior—which applies to men as well.

++ KEY POINT: These verses are about order in worship, not permanent bans on female leadership.

3. Biblical Submission in Christ, Home, and Ministry (Then & Now)

* Ephesians 5:21 (KJV)

“Submitting yourselves one to another in the fear of God.”

++ Biblical Submission is Mutual, Not One-Sided.

• Christlike submission is about humility, not hierarchy (Matthew 20:25-28).
• Ministry submission: A pastor submits to Christ, congregants submit to their leaders, and all submit to the Word.
• Marriage submission: A husband sacrificially leads like Christ (Eph. 5:25), not as a dictator.

+ Key Distinction: Household Headship vs. Ministry Leadership

• A husband is the head of his wife in marriage (Ephesians 5:23).
• This does NOT mean all men are heads over all women in ministry or society.
• In ministry, headship is based on calling, gifting, and service, NOT gender.

Conclusion: What This Means for Christian Leadership Today

• Paul’s recognition of women in leadership (Romans 16) aligns with the full context of his teachings.
• His “silence” verses address specific local issues, not a universal ban on women in ministry.
• Biblical headship is about responsibility, not hierarchy or gender-based restrictions.
• Men and women are called to co-labor in Christ (Genesis 1:26-28, Galatians 3:28).

** Final Thought:
The First Church did not restrict women from ministry but empowered them as apostles, prophets, teachers, and deacons. The modern church should follow this biblical example—valuing gifts over gender.

• Joel 2:28-29 (fulfilled in Acts 2) prophesies that God’s Spirit is poured out on all flesh—sons AND daughters prophesy.
• Paul recognizes female leaders in ministry (Romans 16:1-7).
• Galatians 3:28 clarifies that gender does not determine one’s role in Christ’s kingdom.

4. Conclusion: Biblical Order Without Oppression

• In family/marriage: The husband is called to loving, sacrificial leadership, not controlling dominance. However, a single adult is the head of their own household.
• In ministry: Authority is based on calling, gifting, and submission to Christ, not marital status or gender.
• Headship is about responsibility, not hierarchy. The First Church did not enforce a rigid chain of command but emphasized mutual respect and servant leadership.

** Final Thought: The Bible never teaches that women (or men) must always be under someone else’s headship just because they are single—instead, it empowers both men and women to fulfill their God-given callings in home, ministry, and leadership.’

Taveau says
I want to clarify Apostle Paul, in light of First Church, Reason: because many Christian leader men, also the LP trained women are under the Law and I feel are confused. And I do not to be mean or biased against them, but these ARE very mean and much biased, accusing, character assassination AGAINST MANY OF US. So here goes!

Reconciling Paul’s Recognition of Female Leaders (Romans 16:1-7) with “Let Women Keep Silent”

To understand this, we must examine:

1. Paul’s Acknowledgment of Women Leaders in Romans 16
2. The Context of “Let Women Keep Silent” (1 Corinthians 14:34-35, 1 Timothy 2:11-12)
3. How Submission Works in Christ, the Bible, Home, and Apostolic Ministry Today

1. Paul’s Recognition of Female Leaders (Romans 16:1-7)

📖 Romans 16:1-7 (KJV)
Paul greets multiple women in leadership:

• Phoebe (v.1-2) – a “servant” (diakonos, deacon) of the church
• Priscilla (v.3) – a teacher who instructed Apollos (Acts 18:26)
• Junia (v.7) – an apostle “of note among the apostles”

Key Insights:

• Paul publicly affirms these women as co-laborers in ministry.
• Junia is called an “apostle” (Greek: ἀπόστολος, apostolos)—one of the highest roles in early church leadership.
• Priscilla teaches a man (Apollos), yet Paul praises her.

This contradicts the idea that Paul universally forbade women from speaking or leading. So what about the “silence” verses?

MAIN POINT 2. Understanding “Let Women Keep Silent” (1 Cor. 14:34-35) & “Do Not Permit a Woman to Teach” (1 Tim. 2:11-12)

1 Corinthians 14:34-35 (KJV)

“Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.”

1 Timothy 2:11-12 (KJV)

“Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.”

First Church Cultural Context:

1. The Early Church Met in Homes, Not Mega-Churches.

   • Women and men sat separately in Jewish synagogues, and some house churches followed this pattern.
   • Women may have been asking disruptive questions, leading Paul to tell them to learn quietly.

2. Paul Says “As Also Saith the Law” (1 Cor. 14:34)

   • No Old Testament law forbids women from speaking in worship—so Paul refers to cultural Jewish customs, not God’s eternal command.
   • Paul allows women to pray and prophesy publicly in 1 Corinthians 11:5, meaning “silence” cannot mean absolute muteness.

3. The Word “Authority” (1 Tim. 2:12)

   • Greek: αὐθεντέω (authenteō) – a rare word meaning domineer, usurp, take over aggressively
   • Paul is NOT forbidding all female teaching; he is warning against authoritarian, domineering behavior—which applies to men as well.

++ KEY POINT: These verses are about order in worship, not permanent bans on female leadership.

3. Biblical Submission in Christ, Home, and Ministry (Then & Now)Ephesians 5:21 (KJV)

“Submitting yourselves one to another in the fear of God.”

** Biblical Submission is Mutual, Not One-Sided.

• Christlike submission is about humility, not hierarchy (Matthew 20:25-28).
• Ministry submission: A pastor submits to Christ, congregants submit to their leaders, and all submit to the Word.
• Marriage submission: A husband sacrificially leads like Christ (Eph. 5:25), not as a dictator.

+ Key Distinction: Household Headship vs. Ministry Leadership

• A husband is the head of his wife in marriage (Ephesians 5:23).
• This does NOT mean all men are heads over all women in ministry or society.
• In ministry, headship is based on calling, gifting, and service, NOT gender.

Conclusion: What This Means for Christian Leadership Today

• Paul’s recognition of women in leadership (Romans 16) aligns with the full context of his teachings.
• His “silence” verses address specific local issues, not a universal ban on women in ministry.
• Biblical headship is about responsibility, not hierarchy or gender-based restrictions.
• Men and women are called to co-labor in Christ (Genesis 1:26-28, Galatians 3:28).

++ Final Thought:
The First Church did not restrict women from ministry but empowered them as apostles, prophets, teachers, and deacons. The modern church should follow this biblical example—valuing gifts over gender.

Chat GPT responds:

The statement “The head of the woman is the man“ is derived from 1 Corinthians 11:3, which in the context of First Church (early Christian church) doctrine and interpretation can be understood in various ways, depending on theological, cultural, and linguistic readings. Let’s explore this idea based on the Greek, Hebrew, and Aramaic contexts, along with an understanding of church leadership.

1. Greek (1 Corinthians 11:3)

In 1 Corinthians 11:3, the Apostle Paul writes:

“But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.” (KJV)

The word for “head” in Greek is κεφαλή (kephalē), which can mean:

• Literal head (the physical head of the body),
• Figurative head (a source or authority).

In the New Testament, kephalē often implies leadership or authority over someone or something, as it does here. Paul uses this term to articulate a hierarchical structure, where Christ is the head of man, and man is the head of the woman. However, this has been interpreted in various ways:

• Hierarchical Leadership: Some interpret this passage as indicating a direct, male-dominated authority structure in both the family and the church.
• Source or Origin: Others argue that head means “source” or “origin,” implying that the man was created first (Genesis 2:7), and the woman came from the man (Genesis 2:22). In this view, it doesn’t necessarily mean an authority hierarchy but rather a complementary relationship.

2. Hebrew and Aramaic Contexts

In the Hebrew Bible (Old Testament), the concept of headship often appears in relational contexts, particularly in Genesis, where God establishes roles within the marriage relationship. In Genesis 2:18-24, the woman is created as a helper for the man, and together they form a partnership (complementary relationship).

In Aramaic, which was widely spoken in the time of Jesus, the word for head is similar to the Hebrew rosh (רֹאשׁ), which means “head” or “chief.” Like the Hebrew and Greek uses, it can refer to either physical leadership or a symbolic role of source or preeminence.

3. Ministry Context: Who Is the Head of Every Type of Ministry?

In ministry, the biblical interpretation of headship affects how leadership roles are understood. Early church practices were still developing, with various leadership models emerging from the New Testament:

• Christ as the Head of the Church: Ephesians 1:22 and Colossians 1:18 make it clear that Christ is the ultimate head of the Church, and all church leadership should be in submission to Christ.
• Gender and Ministry Roles: While 1 Corinthians 11:3 suggests a form of headship between men and women, Paul also affirms in Galatians 3:28 that there is neither male nor female in Christ Jesus. This points to an egalitarian understanding in terms of salvation and spiritual gifts.

However, the specific roles of women in ministry leadership (such as pastors or elders) are often debated:

• 1 Timothy 2:12 restricts women from teaching or having authority over men in the church, which some interpret to mean women cannot hold certain authoritative roles like pastor. Others argue that this passage needs to be understood in light of cultural context, as Paul addresses specific issues in the Ephesian church that may not apply universally.
• Deborah in the Old Testament: As a judge and leader in Israel (Judges 4-5), Deborah is often cited as an example of a woman in a high leadership role, showing that God’s calling transcends gender in specific cases.

4. Pastor Husband vs. Other Roles

In terms of who is the head in a ministry involving a woman, interpretations differ:

• Pastor-Husband as Head: Some traditional readings of passages like 1 Corinthians 11:3 and Ephesians 5:22-33 suggest that a married woman’s spiritual head is her husband, and if the woman is in ministry, she may be expected to submit to his leadership in the church setting. This is based on the assumption that marriage roles extend into ministry roles.

• Independent or Co-leadership: Others emphasize that women can lead in ministry independently of their husbands, particularly in cases where a woman is not married, or her husband is not involved in ministry. This view is supported by interpretations of women like Priscilla (Acts 18:26) and Phoebe (Romans 16:1), who were recognized as leaders in the early church.

Conclusion: Who Is the Head in Ministry?

In the First Church and early Christian context, there is evidence of women involved in ministry, but the headship structure is nuanced. Christ is the ultimate head of the church, and spiritual authority should be exercised in submission to Him. The relationship between men and women in the church should ideally be one of mutual respect and partnership. However, various interpretations of Scripture—ranging from a hierarchical view of male leadership to an egalitarian understanding—shape how different Christian denominations view women’s roles in ministry.

A balanced approach might consider the cultural context of the early church, alongside the broader teachings of Scripture that affirm both male and female leadership under Christ.

Taveau interjects:

MY PERSONAL APOSTOLIC GALATIANS 1:1-2 PURE VIEWS

The above discussion on headship, men and women, and governing authority is all about you and what you feel is right from a Christian Bible perspective.

Apostle Paul shared with myself—and it also applies to each of you—Philippians 2:12:
“We each must work out our OWN SALVATION” after meeting Jesus Christ as our Savior.

None of what has been expressed above, nor this pastoral comment, is about Law. Yet, I absolutely realize that it involves human opinion, different traditions, customs, and views about this important topic.

These many held views—most of which are simply passed-down biases—have never once been deeply studied in the context of the First Church, Paul, the Bible, and the Law to determine IF or IF THEY ARE rooted in customs, heritage, Old Testament Phariseeism, or “Big Boss” country-law Phariseeism. Or, if they are simply something brand new that has just been cooked up.

I am within my right to speak on this with RESPECT, for this person does not owe ANYONE a thing. No one has come to my aid, asked me about my theology, apostolic leadership, or ministry calling. Instead, I have been backbitten, treated with hostility, and vehemently opposed—all so that YOU would search your OWN HEARTS after I completed this deep study, which I have now accomplished.

Therefore, this called person has no regrets—except that SHE had to discover just how ornery and BAD so many of God’s Church ministries and fellowships have become. Women, ladies, and girls—especially those who are atypical, non-traditional types—as well as men and those of non-white races are being disrespected, devalued, used, and falsely accused.

And I forgive you. But I am not to be “under” you or “in your midst” UNLESS and UNTIL each of you repent and clean up the ministry toxicity, Big Boss ego, elite dysfunction—both the mean-spirited LP and the sharp-shooting, seer-style WELM.

Please share this around, and I will fully respect you—even if YOU choose to remain “back under” Old-Time Pharisee traditions, Bible-thumping arrogance, and knee-jerk Levitical Law.

I am a student and an accomplished scholar—but not a divining, seer-psychic type prophet who must win or be seen as right.